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Selections from William A. Alcott’s Moral Reformer and Teacher on the Human Constitution (1835)

Shawna Hoffman / Thoreau, Emerson, and Their Circle / The University of Akron / Spring 2006

Introduction

Here are some excerpts from the March 1835 issue of The Moral Reformer and Teacher on the Human Constitution. William Andrus Alcott (1798-1859), a well-known doctor of the time, was the editor of this magazine. He was a proponent of healthy living, vegetarianism, and temperance.

Alcott, while considered by his contemporaries as one of the leading advocates for moral reform, is less well known than his cousin Amos Bronson Alcott and Bronson’s daughter, Louisa May Alcott. In addition, while most of the current criticism about moral reform acknowledges Alcott as a leading member of the movement, there is little written about Alcott. Richard H. Shyrock, in his article titled “Sylvester Graham and the Popular Health Movement, 1830-1870,” admits that “Alcott and others were inclined to become more ecstatic about the cause than was Graham himself” (177). Graham has endured the test of time somewhat more favorably than Alcott, perhaps because he invented the Graham cracker.

Alcott published extensively; about 110 of his books and writings appeared during a thirty-year span. Some of his works, like The Physiology of Marriage, were originally published anonymously but were later published under his name. Also, some of his books went through multiple editions during his lifetime.

Many of his books were advice books generally dedicated to young people. As put by John C. Crandall in “Patriotism and Humanitarian Reform in Children’s Literature 1825-1860,” Alcott was one of a group of “conscientious cultural custodians and ambassadors for the adults [who] undertook the self—assigned task of transmitting the true, the beautiful and the good, the facts of life and the shining image of America to the rising generation” (4). Alcott’s publications were not about fame or money for the author. William Andrus Alcott was a concerned doctor who saw the need to preach to his fellow Americans, and in doing so, better their lives and everyone’s.

Alcott and his cousin Bronson were both vegetarians, though they turned to it for different reasons. Alcott was more interested in the health results while Bronson saw vegetarianism as a way to return to a simpler life. As Louis B. Salomon points out in his article “The Least-Remembered Alcott,” Alcott was “elected first president of the American Vegetarian Society” (87). This position surely gave Alcott authority in the eyes of his readers and his contemporaries. Not only was he preaching it, he was living it. Alcott’s vegetarianism, however, did not simply banish meat and any animal-based products. Salomon relates that Alcott “refused to give the nod even to all vegetables” (91). In 1852, Alcott went on a tour of Ohio in which he lectured on the importance of vegetarianism. His devotion to it was not so well received by the Ohioans, who were probably unmoved by his attempt to convert them by showing them the practical and Christian benefits.

Some of Alcott’s publications that were especially aimed at young people are The Young Husband; or Duties of Man in the Marriage Relation, The Young Wife; or Duties of Woman in the Marriage Relation, The Young Man’s Guide, The Young Woman’s Guide, The Young House-keeper: or Thoughts on Food and Cookery, and The Physiology of Marriage.

Alcott married Phebe Bronson in 1836, and they had two children. It was after his marriage that most of his books were published, so as the author of numerous guides to married life, he could be considered a man of experience.

Note on the Text

The following excerpts are copied from The Moral Reformer and Teacher on the Human Constitution 1.3 (March 1835). “Hastening Maturity” appears on pages 73—75; “Hints to Females,” pages 76—77; “A Chapter for Parents,” 77—79; “Cravats and Hats,” 87—89; “Suggestions for March,” 93—94; “Good Counsel To The Editor,” 96; and the “Miscellaneous” paragraphs appear on pages 97—98. The text has been copied faithfully, and it includes many words that look, today, like misspellings or typographical errors. Thus “marvellous,” “instil,” “licencing,” “benefitted,” “Pittsburg,” and “wholly” appear in the original. A word appears to be missing, too, in the final item about smoking. Throughout, the use of the comma and the em dash, which might look strange to us today, has also been preserved. Note, however, that I have not attempted to reproduce the space or half-space which often appears before the question mark or the exclamation point.

After reading the entire March 1835 issue, I selected these articles for two reasons. The first set include advice for young people. The second set concerns situations of the 1830s that are still an issue today.

The Moral Reformer and Teacher on the Human ConstitutionMarch 1835

HASTENING MARURITY.[Original.]

In the first number of this work, it was stated that the duration of human life, as a general rule, is in exact proportion to the duration of its first stage;—the period between birth and physical maturity. We endeavored to show that the removal of various causes, now in almost universal operation, and which tend to shorten this first period of human existence, would, of course, prolong it. If this is so, and if the position which was then assumed, that the later stages of life are in proportion to this first, is also true—a point we think long ago well established—then the second question proposed—whether the whole duration of life would thus be prolonged—is settled; and it only remains for us to attend to the last inquiry, viz: ‘If human existence can be thus prolonged, it is desirable?’

“Why should I desire,’ said a friend once, ‘to prolong my existence five or ten years, admitting the thing were possible? Five or ten years, at the close of a wretched existence! Of what value could it be? No; I cannot find in my heart a single wish to prolong my life from seventy to seventy—five or eighty, if I could as well as not.’

But my friend, in this objection, made two very serious mistakes. 1. In calling this state of existence a wretched one. 2. In supposing that if life prolonged five or ten years, those years are all added at its close.

1. To call human life, in the aggregate, wretched, is an impeachment of the goodness of Him who gave it. Besides, it is not in accordance with the common sense of mankind. This regards life, in general, as a blessing; and deems those instances in which it may seem otherwise, as only exceptions to the general rule. It considers wise, as only exceptions to the general rule. It considers human wretchedness a consequence of error, folly and vice;—as produced, in one word, by sin, rather than as the design of the Creator.

2. When we prolong human existence ten years, every period, as we have already intimated, is prolonged in the same proportion. It is not all added to the end of life, to extend that period alone; even admitting it were a wretched one. Infancy, childhood, youth, manhood, middle life, and old age, are all prolonged in similar proportion. And he who should prove that ten years thus added to human life would not be a blessing, would at the same time prove that id life were shortened ten years it would not be a serious evil. Nay, more; he might go farther, and show that as it would not be an evil to reduce the age of man from seventy to sixty, so it could do no harm to reduce it another ten years, to fifty; and even another ten, to forty.

Away then with senseless objection so often made by otherwise sensible people—not in a solitary instance, but by thousands—that every attempt to prolong the duration of human life, by attending not only to the revealed laws of the Creator, but to those laws which exist in out own physical constitutions, and the material world to which they are so closely related, is futile; since it is only to add a few years to an already wretched life. We have seen that it is to add, on the contrary, to the infancy, childhood, youth and manhood, of an existence which is a most inestimable blessing of the great Creator, were it even to terminate at the grave. But when, with the Christian, we regard it as a preparation for a higher and better state, as the mere infancy to a glorious and never ending manhood, how is its value enhanced!

We believe that if all the laws of the Creator, within and about, above and below us, were duly obeyed, the whole period of human existence would, in the end, be greatly prolonged. To what extent, we do not pretend to say; though the Creator has no doubt assigned limits. We believe, also, that the cause of sound morals,—the great work of moral reform—would be promoted in a similar proportion; and, on the contrary, that everything which contributed to shorten life, or renders it miserable while it continues, tends directly or indirectly to immorality.

Let no one say, then, that fixed principles in the science of human life, and a judicious application of those principles, especially in early years, while the habits are forming, has nothing to do with moral reform. Every step we take, in the promotion of human health and happiness—individual and collective—is so much added to correct morals.

[For the Moral Reformer.]

HINTS TO FEMALES.

There is such a connection between the various evils, moral and physical, that the Moral Reformer embraces a wide range of subjects.

One abundant source of immoral conduct is doubtless to be found in the needless expense and petty vexations which the tyranny of fashion has attached to the domestic relation. This consideration is now respectfully submitted to the large class of farmers’ and mechanics’ daughters, who, in this age of improvement, have enjoyed some advantages of school education unknown to their grandmothers, and not yet general among their equals.

There is a class of faults too often found in these favored ones, against which they ought to be cautioned. When the instructress has urged upon her pupils the importance of attention to manners, to dress and address, to positions, habits in eating, to the opinion of mankind, to little things in general,—struck with the novelty of ideas which have not been incorporated into their early habits of thinking, they are in danger of running to excess in the application. We see this result in the young woman who, after spending a few months at school, must show her superiority by strong expressions of disgust at whatever falls short of her standard of gentility; who assails her brother with a torrent of abuse, because his hands, his feet, or his head, may not be placed quite right; who cannot sit at table, because some child may make too much noise in eating; or who cannot, on any occasion, take a vehicle a little wanting in elegance.

Now all discerning people take such things as marks of a vulgar origin; somewhat as a foreigner at Athens was detected as a foreigner by his speaking the Attic dialect with such scrupulous exactness that he was known to have learned it by rule. She, therefore, who would pass as indeed the lady, must learn, while she attends to little things, to treat them as little things, and not as if her life and soul were absorbed in such attention.

So the young woman who has received as education somewhat in advance of her grandmother and equals, is too apt to insist on a corresponding advance in her style of living. We may sometimes see her, after marriage, so separate in her interest from her husband’s, as to feel that she has gained a point in extorting from him money for the purchase of conveniences, (not to say luxuries,) while he is actually pressed with the want of it, to provide for necessaries.

I intended barely to touch on a subject which admits of great amplification. I have just hinted at some things which seem to me to operate powerfully to deter many young men from entering the marriage relation. The natural consequences I need not detail.—When female missionaries are wanting, enough are found in the class I am addressing who are ready to encounter all the hardships of the calling. From observing how much harder it is to persuade the same persons to take a bold stand against foolish and pernicious customs, I have been led to conclude that a little of the romantic is too often present in deciding for a missionary life; or rather, I have thought it more just to conclude that moral is a more difficult attainment than physical fortitude. WN.

A CHAPTER FOR PARENTS.

[Original.]

CHILDREN’S BOOKS.

Much effort has been made to remove slavery from these United States. Now we have witnessed too long and too painfully the tremendous evils of this custom, not to wish success to every effort of the kind, if conducted in the spirit of the great author of liberty,—mental, moral and physical.

But great as the evils of slavery are, they are not the only evils existing in the world. ‘Evil communications corrupt good manners,’ both of the old and young. The books which, at the present day, are put into the hands of children by dozens and hundreds,—at home and abroad, by night and by day, on week days and on sundays,—are exerting a mighty influence in the formation of character; and we are glad to see any portion of the community awaking to the importance of ascertaining whether they are likely to form good character or bad.

But when bookstores, in almost every section of the country, exhibit for sale and publish catalogues of juvenile books, a large majority of which are similar to character to ‘Capt. Samuel Gulliver,’ ‘Jack the Giant Killer,’ ‘The Forty Thieves,’ ‘Blue Beard,’ ‘Dame Trudge,’ &c., what is expected as the inevitable result?

We have been led to these remarks by seeing in a newspaper, printed and published in a populous district, dated Jan 27, 1835, a bookseller’s advertisement, containing a catalogue of children’s books for sale, of which the following is an exact copy. The books were offered, by the way, to ‘little Ladies and Gentlemen.’

The Deserted Boy; The Adventures of Capt. Samuel Gulliver; Pompey the Little, who was tied to the Kettle; Adventures of Jack the Giant Killer; Dame Trudge and her Parrot; Pug’s visit to Mr. Punch; Punch’s Visit to Mr. Pug; Peter Prig’s Puppet Chow; Joe Dobson; Tom the Piper’s Son; The Forty Thieves; History of Valentine and Orsou; Entertaining History of Jobson and Nell; The Little Man and the Little Maid; Flora’s Grand Gala; Blue Beard; The Diverting History of John Gilpin; John Gilpin’s Return from Edmonton; The Peacock at Home, by Roscoe; The Jackdaw at Home, or British Nobility Burlesqued; Think before you Speak, or the Three Wishes; The World turned upside down; History of Little William; History of Little Fanny—of a little Boy who cheated Himself—of Mother Twaddle, and the marvellous achievements of her Son Jack; Monsieur Nongtongpaw; The History of Little Henry—of Eliza—of Red Riding Hood; The Elm of Kensington; The Cat’s Conceit; The Coronation of the Kings of England; The Gamut; Monsieur Tonson; Elements of Geography made easy; Jack the Fiddler; Dame Trot and her Comical Cat; My Grandmother; My Grandfather; My Father; My Mother; My Son; My Daughter; and a variety of others.

Remember, reader, that this list of children’s books was not made out by a bookseller in the back woods of Michigan, or the mountains of Missouri, but in an Atlantic district—and not in the year 1735, when better books could not so easily be obtained, but in the year of our Lord 1835, when the country is deluged with books comparatively excellent.

EARLY VICES.

The following article is from the Sabbath School Instructor. We concur with the writer most heartily, except in regard to questioning children every day. May not this be rather too often?

In passing along the streets, we are astonished to hear the profane and indecent language that is used by our children and youth. As soon as a child is capable of speaking, he seems to have his heart filled with impure thoughts, which he does not hesitate to make use of in his conversation with his playmates. This he continues to do, day after day, and year after year, until it seems a part of his existence to utter indelicate language, and practice vices the most disgusting. Yet parents never think of questioning their children about these besetting sins; and the consequence is, that many grow up tainted with everything that is injurious, and thus unfit themselves for all good society.

It should be a parent’s earnest desire to have his children trained up to virtuous habits. He should spare no pains to instil into the heart of his child, those lessons of wisdom which will eventually lead him to embrace the Christian religion. Every day the child should be questioned in regard to his conduct during the day. Has he spoken wicked and indecent words? The parent should know it, and spread before him the bad consequences of so doing. Tell him how unlovely it appears, and how disgusting it is to the virtuous and the good. If the child has any regard for its parent, his word will be obeyed. But if a father is careless and indifferent respecting his child, ten chances to one he will become more and more familiar with vice, and urge his way with rapid steps down the pathway to destruction.

Parent, as you love goodness and virtue in your children, I charge you to know their feelings and dispositions now. Whatever sin they are most prone to commit, search it out, and with all a parent’s tenderness, guard them against it. In no other way can you save your children. Thousands of young men have gone down to an early tomb, destroyed by early vices, which might have been prevented by timely parental interference. Let this fact stimulate you to duty. Let it awaken those anxious desires in your breast for the safety of your children, which will not suffer you to rest, until you see them following in the footsteps of virtue. Lose not a moment. Begin now. Delay may prove their ruin; and a life-time may be spent in unavailing regret and bitter sorrow.

REMARKS ON DRESS.—No. III.

CRAVATS AND HATS.

MR. EDITOR:—I have been highly entertained, and, as I trust, benefitted, by your new publication, ‘The Moral Reformer.’ I had thought the world was full enough of periodicals before; but I am glad to find, from your success, that there is room for one more.

But how does it happen, Mr. Editor, that you level all your artillery against the errors of females? Do the men never do anything wrong? Do not some of them dress as tightly, and in much the same way, as our sex? Besides, do they not wear—all summer long—thick, heavy, ugly cravats or stocks; and sometimes both? Do they not wear, or rather ‘lug about,’ thick wool hats, and heavy shoes and boots? Then do let them bear their share of your censure. Our customs are often erroneous, we cannot deny; but I doubt whether they are more so, on the whole, than those of the men.

ONE OF YOUR READERS.

REPLY.—We have many things to say, in regard to dress, to both great classes of our readers. It must be obvious, however, that we cannot do everything at once. In a small work like this, it should be our object to attempt a few things only at a time, else we shall do justice to none. It was necessary to commence somewhere, so we chose to begin with corsets—an evil which is certainly among the most prominent. But we are now prepared to give some of our remarks quite another direction.

CRAVATS.—The American Magazine says that ‘wearing the cravat too tightly tied induces distressing and frequently very constant pain of both the head and the eyes. During exertion of the body, it would be well to loosen it; and also when engaged in profound study, writing, reading, &c. The body ought, on retiring to rest, be divested of all ligatures. Evils of great magnitude have arisen from a neglect of these precautions.’

We fully concur in some of these sentiments. But the body should be divested of ligatures, not only during our rest, but at all times. Clothes are not made to bind the body, but to cover and defend it, and preserve its warmth. The last, however, is the leading object.

Any article of dress which restrains the action of the superficial muscles, veins, or nerves, is too tight; and should at once be loosened, let our occupation be what it may. It is true that the sedentary and studious suffer more by neglect of this rule, than the active; and the sleeping more than the waking; but all must suffer eventually, more or less. And other things being equal, every person is colder for dressing very tightly. It is a most important point for dress to be worn so loosely as to produce a gentle friction continually on the surface.

As the cravat or stock, except in extremely cold weather, is at best of very doubtful utility, it might be well enough to lay it aside, especially on account of the expense. We must confess ourselves unable, however, to see how a cravat, worn loosely, can produce any of the evils which are commonly attributed to it. Worn tightly, it may produce them all, and many more.

HATS.—Here is an article of dress which probably produces more mischief than cravats. For to say nothing of the folly and want of good taste, in applying a flat crown to a part of the body which is globular, the hats usually worn are far too thick and heavy. In this respect, ‘One of our readers’ is more than half right.

The hair was intended as the appropriate covering of the head: and the thinner and lighter the additional covering is, the better. It must be a taste utterly perverted that can lead mankind to regard any sort of dress for the head as improving the appearance of this noble portion of the human frame. So far as a head dress is fitted to secure us from the burning rays and intense hear of the sun, or from storms of snow and rain, without increasing the heat of the brain, it may be useful: beyond this, we are in danger. Perhaps a material for hats which shall be sufficiently light and cool, and at the same time, as impervious to wet as that in general use, is yet a desideratum.

There are individuals who encounter all sorts of weather in this climate, without any hat whatever; and we have never known any injury to result from it. We do not presume, however, to recommend so uncivilized a practice. When of a suitable material, and made in the old quaker style, they are certainly very comfortable, both in storms and dog—days.

SUGGESTIONS FOR MARCH.

Our advice for March, generally, would not materially differ from that for January and February; but as a portion of the community will be more exposed to wet feet, it may not be amiss to drop a word or two on that subject; reserving our principal thoughts for a future and separate article.

There is no greater mistake abroad, than that they whose stockings are wet, should suffer them to dry on their feet. To those who sit down in their wet garments, and thus let them dry, it is always unsafe, let the individual be ever so robust; but if he is feeble, the result may be fatal.

We knew a young lady, six years ago, who scarcely thought of the possibility of sickening or dying—such was her vigor—for a century or two to come. And yet in one year afterward, her emaciated body was laid in the grave, a victim to pride and ignorance.

It was in March, and her daily employment was in a comb factory. Going to her accustomed labor one morning, amid ‘snow porridge,’ she fell, and wet her feet and clothes. Too proud to let any body know it, and probably in the belief that her wet clothes had better dry on her, she proceeded to the shop, and spent her forenoon in this sad predicament. A check was thus given to her perspiration; a cold came on, attended with cough and other troublesome symptoms; and finally the matter ended in consumption and death. Such, at least, is our account of the affair and we had the means of knowing something about it—though some of her friends attribute the result, in part, to other causes.

People may sometimes wet their feet—especially if they have been accustomed to it from early life—and if they continue to walk or use exercise, suffer very little; perhaps not at all. This is particularly true in regard to wetting them in the early part of the day, when they are not fatigued, and have not been perspiring freely.—Trained, however, as most persons are to adult age, we should prefer keeping them dry at all seasons, and in all circumstances.

Many object to India rubbers; but if they are only worn occasionally, they can hardly be hurtful; on the contrary, we feel inclined to recommend them. It was not till they had been worn several years, that our ‘fashionables’ began to talk about their being injurious.

Avoid exposing yourselves to currents of cold air—so common in March—immediately after using active exercise. Neglect on this point has brought millions to a premature exit.

CORRESPONDENCE.—EXTRACTS OF LETTERS.

GOOD COUNSEL TO THE EDITOR.

There is no periodical more needed at this time, than such an one as your title indicates. I hope, sir, you will not allow this interesting work to be spoiled as so many good undertakings are,—changed, altered, cut away here, and swelled out there, to please; to get favor, patronage, subscribers, money. If it cannot live, such as you think it ought to be, then let it die. Few people can see as well though other peoples’ glasses, as though their own. It is easier to find fault with a good thing, than to make a better. A REFORMER, to be good for anything, must depend chiefly on his own energies and judgment. He needs auxiliaries, but they must be auxiliaries; and one mind must ‘go ahead.’ P. W.

REPLY.—We have but one reply to these invaluable suggestions. If the Moral Reformer cannot live, such as we think it ought to be, it shall die. This point, then, is settled.

But it will not die. Whatever may be its merits or demerits, if we can judge at all from present prospects, it is getting so firm a hold on the feelings of the community as scarcely to admit the possibility of a failure.

MISCELLANEOUS.

DR. MUSSEY.—This learned and distinguished champion of moral, physical, and medical reform, has been recently lecturing in New York, Newark and elsewhere, on the subject of health as influenced by dress, illustrating the subject by models and drawings contrived for showing the relative position and movements of the ribs, lungs and other vital organs. The ladies are said to approve, universally; but alas! what hope is there, when these very individuals who approve and ‘confess the wrong’ they have done to their own constitutions, go their way, and instead of sinning no more, lace tighter and clothe themselves more thinly than ever?

THE MANIKIN.—This is a very ingenious and perfect piece of mechanism, belonging to the Medical College, at New Haven, Conn., invented in Paris, representing a male figure of the full size, with its parts so arranged, that the skin, hair, nails, muscles, nerves, blood vessels and the internal organs—indeed every part of the system—may be removed in separate pieces, and exhibit each of those beneath, in regular and natural succession. Next to the body itself, this is one of the most admirable contrivances for medical students, that has ever been seen. During a brief course of anatomical lectures given at Yale College in the summer season, to the undergraduates, and others who may choose to attend, this manikin, along with dried preparations, answers an excellent purpose.

This is the very thing wanted in all our schools, high and low; as fast, at least, as teachers can be prepared to use it. Every school contains pupils,—some more, others less—who would be greatly benefitted by anatomical and physiological studies, especially when assisted by the manikin.

ENCOURAGEMENT.—We learn from the Troy Whig that one of the lectures recently delivered before the ‘Young Men’s Association’ in that place, was by Professor Joslin, of Union College, ‘On the advantages of a more general diffusion of elementary and medical knowledge.’ A similar lecture has also been given before the Lyceum of Lexington, Ky.

NEW SOCIETIES.—A Society has formed in Boston, and also another in Philadelphia, to encourage a prudent mode of living. That in this city has a fund for the relief of distressed members. That at Philadelphia, encourages economy in dress as well as in other matters. Every one who has his eyes open to a tithe of the evils of luxury and extravagance, should bid societies like this, a holy and successful speed.

TEMPERANCE IN PITTSBURGH.—A list has been obtained of between 300 or 400 men living in Pittsburg and its vicinity, who from being pests in society, have become sober and industrious citizens.

NO INTOXICATING LIQUORS.—Several societies have been formed in the Northern and Middle States, whose leading principle is abstinence from all intoxicating liquors, as drinks. One of these societies—at Lowell—is large and flourishing. Another, considering wholly of colored people, formed in the spring of last year, in Portsmouth, Va., had obtained, in three and a half months, 203 members: all except two of whom, up to the latest dates, had maintained their fidelity.

IMMORAL EXHIBITIONS.—Twelve citizens of Louisville, Ky., who petitioned the city council for permission to a certain individual, to exhibit the ‘Flying Horses,’ were rejected on the just ground, that such exhibitions have an immoral tendency. The Western Luminary wishes the city council of Lexington had fears of the same kind, not only in respect to such exhibitions, but in regard to the licencing of mis—named ‘Coffee Houses,’ which deal out destruction and death to unwary youth.

SMOKING IN THE STREETS.—We adverted to this practice, in our last number, and spoke of the laws on the subject in Nantucket. We have since learned that similar laws exist in Boston, if public opinion was such that they could be enforced. And why should it not be? How much property has been burnt, and how many lives lost by this shameful practice! Are we then less civilized than the people of Bokhara, in Central Asia? Burnes says that if there ‘seen smoking in public, you are straightaway dragged before the Cazee and punished by stripes, or paraded on a donkey, with a blackened face, as a warning to others.’

Annotated Bibliography

Alcott, William Andrus. The Physiology of Marriage. New York: Arno, 1972.

This is a modern reprint of one of Alcott’s publications that is aimed at young people. Charles E. Rosenberg writes in his introduction that the book was really a type of sex manual of the times despite the notions people now hold about people during the Victorian Age. In the book Alcott addresses the issue of pregnancy, courtship, and early marriage.

This article mentions Alcott’s influence over moral reform only fleetingly. However, the article gives a good idea on what the moral reformer’s stance was on children’s literature. It is also interesting that Crandall notes in this article that the moral reformers had virtually no stance on slavery when it came to preaching about reform.

Although this article is mostly about Thoreau, it does contain one interesting bit about Alcott. Gleason writes, “If Americans were slow to follow Graham’s and Alcott’s advice ... they were even slower to recognize that ill health was as much a labor issue for the working poor, whose abysmally low wages prevented them from moving out of the pestilent slums, as it was for the “young men of fortune” growing pale in the nation’s counting houses” (680). This is key statement to understanding Alcott and Thoreau. While Thoreau was often seen as lazy and unmotivated to work, it came from not wanting to become one of the multiude living a hard, joyless life. Alcott supported the idea that life could be made better. Instead he wrote on ways to do so, even though many might not have understood the ideas he was preaching, as seen though his 1852 tour and reception of Ohio.

This article, though short, provides a brief view of William Alcott. It does not go into too much detail about his moral reform work. It does provide more background information about Alcott, and discusses his vegetarianism at good length. As Salomon acknowledges, for whatever reason Alcott did not last the test of time. He speculated that perhaps it is because “he neglected to sire a daughter who could play hit tunes on the world’s heartstrings with tales of noble little women and upstanding young men” (87). While there may be a grain of truth in Salomon’s statement, one must also look at the fact that Alcott’s works were advice books for the time on how life should be lead. As time passes, his opinion no longer contains as much weight, and therefore his books were no longer seen as inventive or even necessary.

As the title states, the majority of this article is about Graham and his involvement in the health movement. However, the article does make mention of Alcott. What is remarkable is that Shyrock admits that Alcott was the “most active” advocate of the health movement, yet his article is based on Graham (177). For whatever reason, Shyrock decided that Graham was more important historically than Alcott, even though Shyrock also admits that Alcott and others were “more ecstatic about the cause” (177).

“Selections from William A. Alcott’s Moral Reformer and Teacher on the Human Constitution (1835).” Copyright 2007 Shawna Hoffman. This short edition was prepared to fulfill an assignment offered in “Thoreau, Emerson, and Their Circle,” an undergraduate- and graduate-level seminar taught by Jon Miller at The University of Akron in the Spring of 2006. Please note, this is not peer-reviewed work. License: You are free and encouraged to copy and distribute this work under the following conditions: 1. You may not use this work for commercial purposes. 2. Any reuse or distribution must preserve this copyright, license, version, and citation information. 3. Any of these conditions can be waived if you get permission from the copyright holder. This document is, was created with, or contains the full text of a PDF file published on a website, Materials of American Literature, that is maintained by Jon Miller, Associate Professor of English at The University of Akron in Akron, Ohio, USA. Please visit jonmiller.org for possible corrections or improvements, which may appear in later printings of this file. Suggested citation: “Selections from William A. Alcott’s Moral Reformer and Teacher on the Human Constitution (1835)” Ed. Shawna Hoffman. Materials in American Literature no. 10 (2007) date accessed <http://www.jonmiller.org/PDF/MAL10WmAlcottMoralReformer.pdf>.5 4 3 2 1